Concept Of Worldview Research Articles

МЕСТНЫЕ ДУХИ МАНСИ: ЛОКУСЫ, ПРОСТРАНСТВО, СВЯЗИ

The article is prepared on the base of works by K.F. Karjalainen, A. Kannisto, V.N. Chernetsov, E.I. Rombandeeva, R.K. Bardina, I.N. Gemuev, A.I. Sagalaev, A.V. Baulo. Based on the classification of Karjalainen, the author refers the ancestral (family), village and territorial spirits to the local spirits. By their origin, they are famous ancestors, founders of villages, former personal spirits, and sons of the supreme god Numi-Tōrum. The list of local spirits fixed on the rivers Severnaya Sosva with Ob region, Lyapin / Sygva, Lozva, Pelym, Tavda, Vagilsk, and Konda is given. They are linked to specific loci: villages, forest areas, or water basins. This localization is of two kinds: both the location of the spirit itself and the territory of its worship. These signs do not always coincide. Different variants of the spatial boundaries of worship of a concrete spirit are revealed among the Mansi people. In some cases, only one spirit is worshipped in a village, in other words, it has here "sole" space. In other cases, when different local spirits are worshipped in the same village, their space is common. An even wider area “belongs” to the spirits worshipped in several villages (loci). The most extensive areas of worship were formed by the territorial ancestor spirits. Most of the local spirits were related to each other. This is most clearly demonstrated by the significant territorial spirits whish are considered the children of Numi-Tōrum – Polum-Tōrum, Nyaras-Nāy-Ekva, Tāgt-Kotil-Ōjka, Āj-Ās-Ōjka, and Nyor-Ōjka. In turn, the children of these original patron spirits dispersed to different parts of the Mansi land, becoming the guardians of both the area and the people living in it. These are the nāj-otyrs that helped people to settle where they now live. They are the masters of loci (villages, towns) and are subordinate to one of the most senior original patron spirits. Thus, the sons of Tāgt-Kotil-Ōjka are the patron spirits in several villages on the Severnaya Sosva River, as well as on the Manya River. Seven bogatyr brothers from the Lozva River made military campaigns over the Sosva River. The ties between the nāj-otyrs were often of a warlike nature. They conquered other people's territories and became patron spirits there. The materials presented in the article draw a general picture of the representations about local spirits (ancestral spirits) among different groups of the Mansi people. The basis of these representations is the general Mansi worldview concept about the origin of these characters, about their structure and relationships. The extensive list of ancestral spirits demonstrates, on the one hand, their localization and, on the other hand, the wide spatial area of worship of the most significant of them.

Outlook on the World/Speech About the World

The article examines some salient points in the historical usage of “worldview” and “picture of the world” as concepts that were developed in various versions by European thinkers and scholars during the nineteenth and twentieth centuries. (Although the common, non-technical use of those terms may differ from the scholarly one and even illuminate it in a new way, that task is set aside.) The article’s analysis of the construction of the concepts in texts by Wilhelm von Humboldt, Heinrich Rickert, Wilhelm Dilthey, Karl Jaspers, Martin Heidegger, Karl Mannheim, Lucien Goldmann, Vladimir Bibikhin and other authors employs three conceptual axes: totality/plurality, individual/intersubjective, and vision/speech. The conclusion is that as these concepts evolved, philosophy and the humanities increasingly emphasized the communicative aspect of a worldview, which is interpreted no longer as the product of a single consciousness, but as an object of exchange and discussion between different subjects. At the same time, the “visual” inner form of these concepts is explicated and criticized. The visibility of the world implied in the concept of it as a picture is called into question; the world appears not so much as an object of contemplation from the outside but as a problematic “orientation” within it. The critique of authoritarian rationalism in the twentieth century eventually deconstructed the visual grounding of the worldview concept, which came to be associated with non-theoretical moments of inner life. Traces of it are found in ruined forms (as fragmentary features of a work of art), and it is criticized for being bound to the pictorial or objective representation of the world that was characteristic of modern European civilization. The visual perspective of the worldview is turned inside out — the subject of vision becomes its object.

Живая личность против законов Космоса: древнееврейское и древнегреческое слагаемые европейского мировоззрения

The article deals with the basic features of ancient Greek and ancient Jewish world outlook and analyzes their role in European history down to the 20th century. Attention is drawn to the fact that the fundamental difference of the ancient Greek worldview manifests itself in the absolute prevalence of spatial concepts, while time is understood by the model of "eternal return", the repetition of the same, rather than as a history that enriches man. In the center of the ancient Jewish worldview, on the contrary, is the idea of time as a historical process, which includes an endless dialogue between man and God, leading a person to maturity. Interpretations of the key Hebrew worldview concept of hā-ʻōlām as the Universe eternity and the Universe as duration are proposed and analyzed. The article shows that the idea inherited by Christian Europe from the ancient Greeks about the perfect arrangement of the Universe (Cosmos), conforming to the laws of nature, became the deepest reason for the domination of scientific rationality in modern civilization. At the same time the newest worldview tendencies connected with philosophy of life, intuitivism, existentialism, protecting the idea of irrational incomprehensibility of human life, can be recognized as originating from the Hebrew worldview. It was Henri Bergson who has clearly shown the opposite of these two trends within the European worldview. His concept of true time, understood as duration, memory and history, reveals striking coincidences with ancient Jewish conceptions of time and history. According to Bergson, duration is the essence of man and at the same time is the absolute being from which the Universe comes; this leads to radical anthropocentrism, which can be considered as a distant consequence of biblical anthropocentrism.

Felaket Dönemlerinde Deneyim Mimarisi, Anlam-Krizi ve Istırapları Dinî Referanslarla Anlamlandırma

Toplum, bir insanî inşadır; inşa edilen dünyada bir anlam sistemi kurulduğu gibi ona referansla bir düzen de kurulur. İnsanın toplumsallığı aynı zamanda nomos inşasına yönelik arzu ve eğiliminin de bir ifadesidir. Onun toplumla olan ilişkisi, uzun bir hikayedeki bir perde olması bağlamında etkileşimseldir. Varlık bulduğu dünyada içselleştirdiği anlam kodları ve bilgi stoklarıyla dünyanın varlık bulmasında etkin olur. Onun bu dünya kurma ve idame etme girişiminin en temel öğesi dindir. Din, özellikle marjinal dönemlerde bir anlam referansı olarak işlev görmektedir, tıpkı olağan dönemlerde olduğu gibi. Günümüzde bir salgın COVID-19 pandemisi ile deneyimlenen marjinal durum, insanın eğiliminin bir uzantısı olarak açıklanmak ve yorumlanmak isteğine muhataptır; çünkü insan, acı ve ıstırap kaynağı olayların izahına yönelik bir arayış içindedir. İlk defa Max Weber’in sosyal zeminde tartıştığı teodise özünde felsefî bir tartışma olsa da kurucu sosyologlardan beri sosyolojinin de konusudur. Bu incelemede Peter Berger ve Thomas Luckmann’ın fenomenolojik yaklaşımlarında teodise meselesi ve marjinal durumların insanın anlam arayışındaki yeri ve işlevi sorgulanmıştır. Bu bağlamda dokümantasyon yöntemiyle elde edilen bulgular incelemenin temel iddiası düzleminde değerlendirilmiştir. Sonuç itibarıyla birey ve grupların yalnızca mutluluk verici olaylara dayanarak bir dünya kurmadıkları, ölüm, salgın, acı ve ıstırap gibi marjinal deneyimlerin de anlam kaynağı olarak yüksek düzeyde bir işlev gördüğü tespit edilmiştir. Peter L. Berger ve Thomas Luckmann, din sosyolojisi ile bilgi sosyolojisinin etkileşime girdiği kavşak olan anlam meselesine kuramlarının merkezinde özellikle yer vermektedirler. Hem günümüz salgın deneyiminin anlaşılmasına yönelik çabalar hem de bu çabaların sosyolojide anlaşılmasında söz konusu kuramcıların yaklaşımlarının izah önerisi bu çalışmanın problematiğini şekillendirmektedir. Böylece bu çalışmada kriz dönemlerinde anlam meselesi, "insan hayatı salt mutluluk kaynağı olan olaylara dayanılarak anlam üretmez, marjinal deneyimler de anlam kaynağıdır" iddiasını sınamak için sorunsallaştırılmıştır. Berger ve Luckmann'a göre dinin temel fonksiyonu, gündelik hayatın deneyimlerini anlamlandırmasıdır. Düzen nosyonunun yanı sıra ona yönelik tehditlere de odaklanan bu anlam verme çabası bireysel değil kolektiftir; ortaya koyduğu ürün, “cılız ve kırılgandır” ve bu nedenle “sürekli olarak yeniden inşa edilmelidir. Berger, ıstırapları meşrulaştırılması bağlamında dinin işlevine odaklanır ve ona göre “din, bir dünya görüşünün yaptığını yapar; sarsıcı deneyimlerin haklı gösterilmesi. Luckmann ise dünya görüşü kavramıyla insanın verili toplumun anlam dünyasını içselleştirmesi ve onunla deneyimlerini izah etmesine odaklanır. Modern toplumlarda dinî kurumsal tekel söz konusu olmadığı için çoğulculuk içinde bireyin kendi anlamlandırma tercihini yapması gereği söz konusudur. Günümüz salgın deneyimi başta olmak üzere majör olaylarda özellikle gündeme gelen anlam krizi, dinî alan için belirgin bir form taşır. İnsanın marjinal deneyimlerini anlamlandırması, bir anlam topluluğuna referansla şekillenir. Salt bireysel bir anlam dünyasının varlığı ise sorgulanmaktadır. Anlam krizi ve teodise arasındaki bağ, gündelik yaşamın ıstıraplarına dayanma gücünün kaynağı olacak bir açıklama arayışı ve onun muktedir kılan niteliğine yönelik talepkârlık dikkat çekicidir. Günümüz toplumunu risk üzerinden tanımlayan yorumlar aynı zamanda risk argümanı üzerinden teodise meselesinin anlaşılmasında da bir zemin tanımlamıştır. Anlamlandırılmış bir dünya Berger için bir ev anlamına gelir; anlamlı, düzenli ve güvenli. “İnsanlık tarihi, bir ıstırap tarihidir” diyen Berger, günümüzde yaşandığı gibi salgın dâhil doğadan kaynaklanan acıların öyküyü biçimlendirme gücüne işaret eder. Son tahlilde, Berger ve Luckmann'ın kuramlarında görüldüğü gibi, günümüz COVID-19 salgını da insanın bir açıklama aradığı ve anlamlandırmak istediği bir deneyimi temsil etmektedir; bu bitimsiz çaba, insanın kendini evinde hissetmesi bağlamında vazgeçilmez görünmektedir.

Lingwistyka kulturowa i kulturoznawcza. Od Humboldta do dyskursu

The combination of linguistics and cultural analysis leads back to Wilhelm von Humboldt’s concept of linguistic worldview. In it, a direct connection between thinking and speaking (in a particular ethnic or national language) is presupposed, thus implying the influence of languages on cultures. In contrast to this postulate of the unity of languages and cultures, discourse-sensitive linguistics shows the diversity of varieties within ethno- or national-language-demarcated cultures. Linguistics in cultural studies thus escapes the danger of hypostasis of languages and cultures and methodologically becomes an integrative linguistics in which systemic, pragma- and sociolinguistic methods can be incorporated. Discourse-sensitive cultural linguistics analyzes cultures according to thematic and, above all, institutional discourses (of politics, religion, law, economics, science, etc.) and examines language use down to the level of individual utterances and their linguistic microstructures within the framework of these discursive macro levels. Another type is perlocutionary discourses which almost exclusively aim at the effect of communicative actions: advertising, propaganda, scandalous discourses etc. Discourse types are shown by Russian examples, especially the Russian national hymn, the provocative performances of the group Pussy Riot as an example of scandalous discourses, and state patriotic education as an example of propaganda discourses.

HUMAN AS A CARRIER OF THE WORLDVIEW: INDIVIDUAL AND COLLECTIVE DIMENSIONS

Purpose. The purpose of the study is to outline the links between individual and collective dimensions of the human worldview. This purpose requires solving two tasks: to update philosophical ideas formed by reflection on human and community worldview; to identify and generalize the relationship of singular and general in the context of the problem of human worldview. Theoretical basis. The study is based on philosophical reflections about manifestations of singular and general worldviews. Such reflections appeared in European philosophy quite a long time ago (Dilthey, Rickert, Jaspers). Ukrainian and foreign philosophical discourse considers both measures of the worldview. And a role of the carrier of worldview plays either human or society. We can see that in researches of S. Krymskyi, I. Nadolniy, V. Popov, N. Rozhanska, V. Tabachkovskyi, V. Shynkaruk, V. Poythress, D. Rousseau, D. Billingham, C. Gianolla and others. However the links between individual and collective dimensions of worldview are not clearly outlined. It is possible to note the research of V. Popov who focuses on the problem of socio-collective and individual dimensions of worldview. But the scientist focuses more on the use of the concept of worldview in these two meanings. Human as a social being interacts with worldviews of other individuals. That is why we can speak of two dimensions of the worldview function: individual and collective. This problem became topical due to acuteness of the links between human and society in modern life. Originality. The author outlined key links between individual and collective dimensions of human worldview functioning. The study identified a role of human as a carrier of the worldview in formation of collective worldview. Conclusions. Human as a worldview carrier plays a key role in formation of collective worldview. In philosophical discourse thoughts about links between individual and collective worldviews are different and sometimes conflicting. We have a discussion problem of uniformity and diversity of collective worldview. Collective worldview is showed as a circulation of different ideas and views of individuals. But collective worldview is showed as a whole system of individual views too. Collective worldview manifests as integrated phenomenon because it is based on common worldviews of individuals. At the same time the human is influenced by collective worldview in particularly as a past generation heritage.

Kafkaesque motifs in Kunwar Narain’s novels

Since the 19th century European literary tradition indisputably influenced the development of Indian literature. Indian intellectuals, familiarizing particularly with the inheritance of European modernism, follow works of modernist writers, accept their key themes and motifs, thereby bring new literary devices and images into Indian literature. One of the main authors, whose novels have made a deep impact on the development of Hindi literature, is Franz Kafka. The influence of his works is extremely visible across India. Indian writers create Kafkaesque worlds and protagonists in their own novels and stories. One of Hindi novelists, who refers to Franz Kafkas motifs, is Kunwar Narain. In Indological studies his name is associated with poetry. However, he is not only a representative of New Hindi poetry (Naī Kavitā), but a novelist also. The article is focused on Franz Kafkas influence on Indian writers fiction. It is determined in what period and in which novels Kunwar Narain uses kafkaesque motifs. The perception of Kafkas worldview concept in Kunwar Narains novels is studied. It is an attempt to find out what new Indian prose-writer brings to a kafkaesque picture of world. It is also analyzed, in what Indian literary material and in what Indian literary tradition imagery he applies the images of Kafkas stories.

The influence of classical philosophy on the transformation of economics and economic institutions

The author reveals the connection between philosophical and economic thought in the classical period. The influence of philosophy on political and economic aspects of national economy development in the pre–scientific and scientific periods is revealed. The features of philosophical and worldview concepts of classicism that reflect the specifics of the era are indicated. The analysis of the relationship between classical philosophy and Economics has shown the influence of spiritual and moral aspects of the epoch, transcendentalism, rationalism, and a apriorism on economic theories based on the mechanistic paradigm, the logic of economic laws, and clear and unambiguous provisions for the formation and development of economic institutions. A model is presented that reveals the interaction of economic institutions from the position of classical philosophy in terms of the individualistic concept of behavior of classical economic agents, the Institute of labor resources as the basis of value and wealth, balance as a key element of the self–regulating order and distribution of economic benefits, and other aspects.

LEXICO-SEMANTIC AND FUNCTIONAL PECULIARITIES OF BUSINESS DISCOURSE AS MEANS OF COMMUNICATION

The article considers the communicative-pragmatic approach to the study of business discourse, analyzes the relationship between the business and the Internet space, reveals the genre specificity of blogs and the peculiarities of business discourse. The intentional base of business discourse is the struggle for power, which predetermines its main functions and methods of their implementation, speech acts, strategies and tactics. The goal of business discourse is not to describe, but to convince, having awakened intentions in the addressee, to give ground for persuasion and induce to action, in which the manipulative orientation of business discourse is manifested. Speech integration, orientation and aggression are widely used in accordance with the illocutionary purpose of expressing intentionality. Discourse is political when it accompanies a political act in a political setting. It has both common language functions and characteristic features of business discourse. The most important functions of social control and the legitimization of power can be considered, since it is they who have manipulative influence on the public, thereby achieving the main goal business discourse - the possession of power and control of society. In this research discourse can be used in any forms of communication related to the sphere of language. Such a definition of discourse involves the study of political language material taking into account the cultural, spatial and temporal conditions of its existence, as well as socio-cultural and personal characteristics of its creators and authors. In this regard, the issues of discourse analysis, as the most influential on public consciousness and widespread in the business, identifying its linguistic and extra-linguistic features are highlighted today, which requires to the system-forming signs of discourse, its units, basic concepts and functions prove the topicality of our research. Practical part identifies the main lexico-semantic, stylistic-syntactic and pragmatic features of modern business discourse in websites and mass business. It deals with a description of the functional and pragmatic capabilities of lexical and stylistic means in posts in political in websites and mass business, analyzes the pragmatic potential of these units and determines the range of their communicative and pragmatic functions. The novelty of the research lies in the fact that it considers the features of the web-site discourse from semantic, stylistic and communicative-pragmatic aspect, which will further deepen and expand the special knowledge in the conceptual world view of the English-speaking community and their fixation on the linguistic map. The purpose of the research work is to consider the most effective language means of representing the communicative and pragmatic potential of business discourse in web-sites and mass business. In the achievement of the main purpose of the study, the following tasks were set: - to characterize the phenomenon of discourse as a linguistic phenomenon; - to consider the specifics of the linguistic picture of the world in the framework of business discourse; - to identify the features of the functional, mainly linguo-cultural and stylistic peculiarities business discourse, reflecting business discourse in web-sites and mass business; - to stablish the general conditions for the productivity of lexical and stylistic and syntactic means in website discourse.

Башкирская литература XX века: вехи развития поэзии, прозы и драматургии

The research aims to review development of the Bashkir literature of the XX century. The article provides an insight into the process of creating united literary space starting from the 1920s, step-by-step outlines genre, idea-thematic, composition and worldview concepts, which undergo certain changes. Transformation of the national literature is connected, first and foremost, to changes at the level of ideology, increase in governmental control over cultural space. The study is novel in that it attempts to demonstrate that development of the Bashkir literature of the XX century is of heterogeneous nature on account of spiritual needs of the Soviet society and the authorities in a particular time period, for instance, needs relating to an artistic image, genre, themes and problems. As a result of the research, it has been shown how the function of the written word in the society, poetics, content of works of fiction, genre dominance, etc. change.

THE VERBALIZATION OF THE COSMOLOGICAL MODEL IN OLEKSIY DOVHYY’S POETRY «LET’S GO TO THE AREA WHERE THE STORKS STILL LIVE…[HODIMTE V KRAY, DE SHCHE ZHYVUT’ LELEKY…

Purpose: to analyze the nature of linguistic explication of the ideas of Oleksiy Dovhyy’s lyrical hero about the peculiarities of the Universe organization, represented in poetry «Let’s go to the area where the storks still live…» [Hodimte v kray, de shche zhyvut’ leleky…]». The object of the study is Oleksiy Dovhyy’s artistic language, presented in the mentioned poetry. The subject is the analysis of the features of the lingual reflection by the poet of the gaze of his lyrical hero on the Universe structure. Methodology: general scientific methods (descriptive with analysis and synthesis, induction and deduction, classification and systematization); special linguistic methods (conceptual analysis, lingual & poetic analysis). Finding. The author deals with a set of theoretical issues related to the study of text as a linguistic and ontological phenomenon. Issues of linguistic communication as a means of forming linguistic and conceptual worldview were also covered. The researcher has substantiated the relevance of such analysis within the anthropocentric paradigm of modern scientific studies. During the research it was found out that the analyzed text presents an image of the lyrical hero’s native land, which he perceives as a sacred locus, a certain repository of legends, glory and historical memory. An analysis of the cosmological representations of the poet’s lyrical hero revealed that in his worldview the universe has a three-level structure and consists of the UPPER, MIDDLE and LOWER spheres. It was noticed that the image of the UPPER WORLD is represented in the text not by his direct nominations, but indirectly — the poet uses tokens to refer to such higher-level realities as the sun, the dawn, the moon, the bird, etc. The researcher pointed to the significant role of these images for the lyrical hero in the organization of the depicted world. It is revealed that in the lyrical hero’s worldview, the above-mentioned spatial level acts as a world of gods relative to the average. This world of gods blesses the earthly world and Ukraine. Explained by the appropriate linguistic constructions, the images of the middle world are used by the poet to shift the focus to such a sign of sacred locus as «fertility». The lexemes-nominations of the images of the lower spatial tier are used by the author to convey the peculiarities of the worldviews of Ukrainians and to emphasize their cultural heritage. Results. The author of the article pointed out the important role of tree image in the depicted cosmological model. It was noted that the mentioned image was introduced by the poet for the artistic reproduction of the archetypal image of the World Tree, which combines all three spatial tiers and acts as a kind of axis. Thus, it was noted the diversity and at the same time the integrity of the cosmological structure depicted by the poet, whose elements are in constant interaction.

THE LINGUISTIC IMAGE OF THE SUN AS A SYMBOL OF THE BEGINNING OF LIFE IN OLEKSII DOVHIY'S LANGUAGE OF POETRY

Abstract. Purpose: to study the features of verbalization of the artistic and poetic image of the sun - the carrier of such characteristics as the beginning of the universe, the basis of life and the driving force in Oleksii Dovhiy's poetic texts. The object of the study is the artistic language of Oleksii Dovhiy. The subject is the analysis of the character of linguistic expression of the image of the sun as the basis of being in Oleksii Dovhiy's poetic texts. Methodology: general scientific (descriptive with methods of analysis and synthesis, induction and deduction, classification and systematization); special linguistic (conceptual analysis, linguistic and linguopoietic analysis). Finding: The peculiarities of the linguistic expression of the sun as a symbol of the beginning of life on the material of Oleksii Dovhiy's poetic texts are analyzed in the study. The author of the article analyzes the key problems that are raised by modern linguistics within the anthropocentric paradigm, and emphasized the importance of expressing linguistically a particular individual's view of reality. During the research, the author made a number of theoretical generalizations concerning the problem of perception of the individual reality surrounding, forming on the basis of this perception of the conceptual worldview, and expressing it with a number of linguistic means. The study of the peculiarities of the linguistic reflection of the cosmological representations of Oleksii Dovhiy's lyrical hero showed that one of the most striking is lyrical hero's awareness of the sun as a carrier of vital energy and poetic inspiration, which has been embodied in the corresponding linguistic constructions. The material studied suggests that the sun is perceived by the lyrical hero as a certain beginning of the universe, its objects and phenomena. In addition, it is noted that the sun in the mind of the lyrical hero acts as a celestial luminary, a deity, a symbol of fertility, inspiration. During the study it was stated that the sun as above cosmogonic origin has a long history in the mythology of Egypt and South Asia, and it is proved that most of these mythological representations have verbal expression in the poetic language of Oleksii Dovhiy. Results. Research has shown that the sun, as a carrier of life, inspiration and poetry for the lyrical hero, is in opposition to the destructive beginning, which is often expressed in the winter with appropriate temperature characteristics. It is noticed that the sun in the mind of the lyric hero as a carrier of inspiration often participates in the organization of world processes and provides a constant flow of time. A study of verbalizers of the image of the sun and its manifestations showed that, along with the main explicators, there are linguistic expressions of images of rays and candles, representing the manifestation of the divine blessing of creative pursuits and the image of the sun splashes, which verbalize the lyrical hero's idea of the sun as a source of fertility. Further research, in our opinion, it would be advisable to devote to the study of features of verbalization of the image of fire in the language of the poet as one of the conceptual correlates of the considered image of the sun.

Этнокультурный код Алтая

The article reveals the essence of the ethno-cultural code of the indigenous people of Altai, based on a complex of stable worldview concepts: the mythologema of the crossroads, the filosofeme “Jol” (“Path”), the sacral center concepts, etc., which make up the framework of the spiritual system of the nomadic peoples of Eurasia – Tengrianism. The study exposes key markers of the mentality of the indigenous inhabitants of Altai, manifested both in everyday life and in ritual practices; their actualization in the current sociocultural situation is substantiated and their potential for developing a strategy for the sociocultural development of the region, based on the integration of the biosphere and noosphere potential of the territory with its cultural code is revealed. It is emphasized that the mentality of the Altai people is free from religious and political dogmas; it is sensitive to changes that occur in the natural and social environment; it is focused on events occurring today. Methods. The methods of structural and functional and semiotic analysis were applied in the study. It is concluded that the sacral centers on the territory of Altai are of great significance in modern conditions, so the new model of socio-economic development of the region – the noosphere model – is based on the synthesis of science, ecology, veneration of the holy places of their people, ethno-cultural diversity and natural laws of social structure as the basis for the stability of life.

Translations as Icebergs, Translators as Navigators: a Poetic Case Study

Following the iceberg model of culture, the present study offers a view of a poetic text and its translations as the tips of cultural-linguistic icebergs. This assigns to the translator the task of navigating the meanders of the source and target languages as well as diving below the surface of words. This thesis is exemplified by an analysis of English translations of Wisława Szymborska’s poem Rozmowa z kamieniem with its keyword kamień and its underlying cultural-linguistic foundations, supported by the concept of linguistic worldview. Hopefully, in this framework the human factor in translation still is, and will always be, irreplaceable.

Придворні танці в культурі західно-європейського високого середньовіччя

The purpose of the article is to analyze the historical context of the court dance formation as a cultural phenomenon of the High Middle Ages, to identify its characteristic features and to find out the role and significance in the establishment of a civilizational model of behaviour in the European cultural space. Methodology. The historical-chronological, cultural and analytical approaches are applied to highlight the historical context of the court dance formation. The scientific novelty. For the first time, the court dances of the West European High Middle Ages are analyzed in the context of the then worldview concepts. Conclusions. Court dances, as a characteristic feature of the knight courteous culture of the High Middle Ages, the playful phenomenon and at the same time the pious action, contain deep sacral meaning and with the help of gestures (gestus), the plasticity of hands and bodies represent the requirements of courteous theology – worship of the Lady of the Heart, which is actually identified with the attitude towards the Mother of God. In court dances, as a result of “feudalization of love”, the roles of participants in the dance action are distributed according to which the Beautiful Lady becomes an object of worship, and the knight in non-verbal form testifies to her his “love service”. This distribution lays the foundation for the development of pair dances as a new phenomenon in the history of choreography. The growth of the generalization of flexible movements and codified gestures (gestus), their abstractness, allowed us to present in more detail the models of behaviour in interpersonal communication. And therefore, court, courteous dances demonstrated the “correctness” of the aesthetic behaviour of knights as a statement of the ideals of beauty in relations between the sexes. A pious and respectful attitude to the Beautiful Lady, emphasizing the moral and spiritual component in the relationship between a woman and a man-knight contributed to the increase of the social status of women. And the chivalrous ethos, whose visible representation was court dances, became the basis of a civilizational model of behaviour that was gradually formed in the European space.

Romantic Idealism and Nationalism—Two Important Components of Juozas Tumas-Vaižgantas’s Worldview

The worldview of Juozas Tumas-Vaižgantas, who lived, worked, and created at the end of the 19th century and in the early 20th century, has not been discussed as a separate theme. Researchers have singled out and extensivelyanalyzed Vaižgantas’s nationalism, his commitment to national culture, social involvement, and synthetic nature of his notions and artistic styles. They have not discussed the preconditions for the formation of Vaižgantas’s worldview, its components and the various connections among them, systems and similar questions. Therefore, the article, based on the concept of worldview as human relationship with existence and the world, attempts to define two significant but not the only components of Vaižgantas’s worldview: romantic idealism and nationalism. It does not analyze the ‘ideal of religion’, which was guiding all Vaižgantas’s public and private activities, as it would require a separate study. In this article, the idealism and nationalism discussed in various sources are analyzed as components that establish a certain system of views, i.e., a worldview.The components of Vaižgantas’s worldview discussed in this article are based on his autobiographical sketch, “From Autobiography. My Turbulent Age,” a theoretical article, “Romantic Idealism Returns,” and a conspectus “A Review and Reviewers” from the lectures on the Lithuanian literature during the press ban. The article on romantic idealism, which seems to discuss the literary movement in Lithuanian literature, actually focuses on more general issues, which belong to the sphere of views, understood as a system of views about the world and a certain paradigm of thinking. In his article, Vaižgantas especially emphasizes the importance of an idealistic worldview for the progress of the human spirit and for the future of humanity as a whole. Nationality, the second component of Vaižgantas’ worldview, which is more broadly discussed in his lectures on the Lithuanian press ban and man‘s duty to the country that had formed because of it, belongs to the same sphere of ideals. Guided by the ideal of nationality, Vaižgantas chose to be a priest. This ideal became an imperative of his entire life—to serve the freedom and culture of the nation.

THE ERA OF METAMODERNISM AND ITS IMPACT ON THE MODEL OF INTERACTION OF AGRARIAN ENTERPRISES

The period of the change of the era of postmodernism to metamodernism (metamodern) has been considered. The features of metamodernism, as the ambiguous orientation of philosophical and worldview concepts and its impact on the economic space of different levels of the hierarchy have been revealed. It has been emphasized, that the consequences of the metamodern era especially sharply reflected in the Russian economy of the 1990s, since the systemic ties that developed during the modern and postmodern periods were destroyed due to political transformations and the import of liberal institutions into the country’s economy. The level of a microeconomic agent on the example of enterprises in the agricultural sector has been reviewed. The stages of evolution of the development of agricultural enterprises have been identified. The transformation of the interaction model of agricultural enterprises with other microeconomic agents in the era of metamodernism has been traced.

The chronotope in the worldview and music eras

In this article the author refers to the philosophical and cultural concepts of worldview and chronotope and justifies their interpretation in musicology. In his concept, the author proceeds from the recognition of the content of musical matter, which allows attributing the historical belonging of musical works. The worldview of the epoch and the picture of the world inherent in this time is reflected in the most characteristic means of expression, based on musical intonation, semantics of typical forms and genres. The combination of the methodology of philosophical and musicological analysis of space and time in music allows us to achieve the most adequate interpretation of the semantic field of a work of art in its historical interpretation.

Ways to develop the health-saving competence of a future teacher

The progressive humanity understood: medicine has relative possibilities of eliminating the consequences of destructive processes in the human body and psyche, while prevention, propaedeutics and other forms of prevention are relevant not consequences, but causes. Doctors should abandon the monopoly on improving health and move to cooperate with humanitarian activities in achieving the hygienic, preventive, sinological, therapeutic and valeological aim (the last one can prevent the disease development in the initial stages of any dysfunction). The medical industry and pharmacology itself would have to be motivated to do this, because the supportive therapy, the nosological approach to most human pathologies, the rise of pharmacological business stimulate the medical approach. These trends should be taken into account in pedagogy as an initial activity in shaping a future human potential. However, there was an internal contradiction near these positive trends in their own valeology: if a person can be forced to be treated, not to violate the laws or rights of others, then valeology can only be involved. Because it is a worldview concept, even an ideological one, the bitter experience of totalitarian attraction to political or cultural ideas didn’t produce a positive result. Attraction to valeological worldview, and therefore behavior, is similar to attraction to art, religion, philosophy. The deep spiritual preparedness need here and need of a person who is difficult to present within microgroups, and only in individual conscious individuals. At the mass level, the only way out is fashion, style, hobby. “To be healthy is fashionable” - such a declarative slogan was heard in many countries, but it cannot be said that the involvement in mass physical culture, hygiene and sports, increased valeological consciousness and reduced the disease level among the population.

Anthropological turn in worldview studies: Theoretical and practical aspects

The concept of worldview is quite ambiguous in modern humanities. Philosophers and scholars insist that there is such a spiritual or cognitive basis of each people, person or language, which finds its expression in the way they behave, think, or speak. Current Russian-speaking colleagues hold that there are different levels or types of worldview (such as mythological, religious, and scientific). All this testifies that the term of worldview lacks preciseness either in Russian and in foreign discourse. The main task of the article is to justify the possibility of a different approach to the study of worldview as a special phenomenon. The question can be raised of what exactly we analyze when dealing with worldview. The author is convinced that it would be better to work with the concept of worldview not as “what”, but rather as “how”. In developing his argument, the author focuses on three main aspects of the issue: (1) the accuracy in describing and conceiving worldview as the issue of philosophy; (2) the historical and contemporary examples of the worldview typology; (3) the refutation of such a dichotomy of “science — worldview” and the proposal of an integrated approach to the issue. The alternative way advocated by modern and classical authors is to turn to a more theoretically fruitful method of studying worldviews, that is, to the anthropological perspective.